Keluaran 5:10

5:10 So the slave masters of the people and their foremen went to the Israelites and said, ¹  “Thus says Pharaoh: ‘I am not giving ²  you straw.

Keluaran 9:8

The Sixth Blow: Boils

9:8 ³ Then the Lord said to Moses and Aaron, “Take handfuls of soot ⁴  from a furnace, and have Moses throw it ⁵  into the air while Pharaoh is watching. ⁶ 

Keluaran 9:18

9:18 I am going to cause very severe hail to rain down ⁷  about this time tomorrow, such hail as has never occurred ⁸  in Egypt from the day it was founded ⁹  until now.

Keluaran 9:22

9:22 Then the Lord said to Moses, “Extend your hand toward the sky ¹⁰  that there may be ¹¹  hail in all the land of Egypt, on people and on animals, ¹²  and on everything that grows ¹³  in the field in the land of Egypt.”

Keluaran 9:24

9:24 Hail fell ¹⁴  and fire mingled ¹⁵  with the hail; the hail was so severe ¹⁶  that there had not been any like it ¹⁷  in all the land of Egypt since it had become a nation.

Keluaran 9:28

9:28 Pray to the Lord, for the mighty ¹⁸  thunderings and hail are too much! ¹⁹  I will release you and you will stay no longer.” ²⁰ 

Keluaran 9:33

9:33 So Moses left Pharaoh, went out of the city, and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain stopped pouring on the earth.

Keluaran 10:5

10:5 They will cover ²¹  the surface ²²  of the earth, so that you ²³  will be unable to see the ground. They will eat the remainder of what escaped ²⁴  – what is left over ²⁵  for you – from the hail, and they will eat every tree that grows for you from the field.

Keluaran 23:24

23:24 “You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones ²⁶  to pieces. ²⁷ 

Keluaran 28:25

28:25 the other ²⁸  two ends of the two chains you will attach to the two settings and then attach them ²⁹  to the shoulder pieces of the ephod at the front of it.

Keluaran 38:21

The Materials of the Construction

38:21 This is the inventory ³⁰  of the tabernacle, the tabernacle of the testimony, which was counted ³¹  by the order ³²  of Moses, being the work ³³  of the Levites under the direction ³⁴  of Ithamar, son of Aaron the priest.

[5:10]  ¹ tn Heb “went out and spoke to the people saying.” Here “the people” has been specified as “the Israelites” for clarity.

[5:10]  ² tn The construction uses the negative particle combined with a subject suffix before the participle: אֵינֶנִּי נֹתֵן (’enenni noten, “there is not I – giving”).

[9:8]  ³ sn This sixth plague, like the third, is unannounced. God instructs his servants to take handfuls of ashes from the Egyptians’ furnaces and sprinkle them heavenward in the sight of Pharaoh. These ashes would become little particles of dust that would cause boils on the Egyptians and their animals. Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 101-3, suggests it is skin anthrax (see W. C. Kaiser, Jr., “Exodus,” EBC 2:359). The lesson of this plague is that Yahweh has absolute control over the physical health of the people. Physical suffering consequent to sin comes to all regardless of their position and status. The Egyptians are helpless in the face of this, as now God begins to touch human life; greater judgments on human wickedness lie ahead.

[9:8]  ⁴ tn This word פִּיחַ (piakh) is a hapax legomenon, meaning “soot”; it seems to be derived from the verb פּוּחַ (puakh, “to breathe, blow”). The “furnace” (כִּבְשָׁן, kivshan) was a special kiln for making pottery or bricks.

[9:8]  ⁵ tn The verb זָרַק (zaraq) means “to throw vigorously, to toss.” If Moses tosses the soot into the air, it will symbolize that the disease is falling from heaven.

[9:8]  ⁶ tn Heb “before the eyes of Pharaoh.”

[9:18]  ⁷ tn הִנְנִי מַמְטִיר (hinÿni mamtir) is the futur instans construction, giving an imminent future translation: “Here – I am about to cause it to rain.”

[9:18]  ⁸ tn Heb “which not was like it in Egypt.” The pronoun suffix serves as the resumptive pronoun for the relative particle: “which…like it” becomes “the like of which has not been.” The word “hail” is added in the translation to make clear the referent of the relative particle.

[9:18]  ⁹ tn The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U. Cassuto, Exodus, 117).

[9:22]  ¹⁰ tn Or “the heavens” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[9:22]  ¹¹ tn The jussive with the conjunction (וִיהִי, vihi) coming after the imperative provides the purpose or result.

[9:22]  ¹² tn Heb “on man and on beast.”

[9:22]  ¹³ tn The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation and plant life, as opposed to what grows on trees.

[9:24]  ¹⁴ tn The verb is the common preterite וַיְהִי (vayÿhi), which is normally translated “and there was” if it is translated at all. The verb הָיָה (hayah), however, can mean “be, become, befall, fall, fall out, happen.” Here it could be simply translated “there was hail,” but the active “hail fell” fits the point of the sequence better.

[9:24]  ¹⁵ tn The form מִתְלַקַּחַת (mitlaqqakhat) is a Hitpael participle; the clause reads, “and fire taking hold of itself in the midst of the hail.” This probably refers to lightning flashing back and forth. See also Ezek 1:4. God created a great storm with flashing fire connected to it.

[9:24]  ¹⁶ tn Heb “very heavy” or “very severe.” The subject “the hail” is implied.

[9:24]  ¹⁷ tn A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to the resumptive pronoun: “which like it (like which) there had not been.”

[9:28]  ¹⁸ sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).

[9:28]  ¹⁹ tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”

[9:28]  ²⁰ tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[10:5]  ²¹ tn The verbs describing the locusts are singular because it is a swarm or plague of locusts. This verb (וְכִסָּה, vÿkhissah, “cover”) is a Piel perfect with a vav consecutive; it carries the same future nuance as the participle before it.

[10:5]  ²² tn Heb “eye,” an unusual expression (see v. 15; Num 22:5, 11).

[10:5]  ²³ tn The text has לִרְאֹת וְלֹא יוּכַל (vÿlo’ yukhal lir’ot, “and he will not be able to see”). The verb has no expressed subjects. The clause might, therefore, be given a passive translation: “so that [it] cannot be seen.” The whole clause is the result of the previous statement.

[10:5]  ²⁴ sn As the next phrase explains “what escaped” refers to what the previous plague did not destroy. The locusts will devour everything, because there will not be much left from the other plagues for them to eat.

[10:5]  ²⁵ tn הַנִּשְׁאֶרֶת (hannish’eret) parallels (by apposition) and adds further emphasis to the preceding two words; it is the Niphal participle, meaning “that which is left over.”

[23:24]  ²⁶ tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land.

[23:24]  ²⁷ tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly.

[28:25]  ²⁸ tn Here “the other” has been supplied.

[28:25]  ²⁹ tn Here “them” has been supplied.

[38:21]  ³⁰ tn The Hebrew word is פְּקוּדֵי (pÿqude), which in a slavishly literal way would be “visitations of” the tabernacle. But the word often has the idea of “numbering” or “appointing” as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term “inventory” is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (“God will surely visit you”). The list in this section will also be tied to the numbering of the people.

[38:21]  ³¹ tn The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation “was numbered” or “was counted” works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle.

[38:21]  ³² tn Heb “at/by the mouth of.”

[38:21]  ³³ tn The noun is “work” or “service.” S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).

[38:21]  ³⁴ tn Heb “by the hand of.”